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जैन विद्या के आयाम खण्ड-६
the knowledge and the conduct. It mentions the basics of the code of conduct, the details of which are described in chapters V&VI.
While the chapter Vis devoted wholly to the code of conduct for the house-holders, the VI deals with that of the Jaina monks. The first code includes twelve vows and the major isolations pertaining to them along with the essential duties and stages of spiritual progress of a house-holder. The code of conduct for a Jaina monk is analysed in chapter VI. It deals with the Great Vows (Mahāvratas), the types of vigilance, guptisand controlof senses, virtues and austerities. It also compares Jaina yogawith other systems of yogasuch as Jñānaand Karma. The Samyaka darśanaof Jainism can be said to the equivalent to bhaktiyoga and the samyaka jñānacan be equated with Jñāna-yoga. So far as Karma-yoga and astānga-yogaareconcerned they may be compared with samyaka-cāritsaof Jainism. He also contents that the Jaina use of the word dhyana, comprehends samadhialso. The last two stages of śukla-dhyānaof Jainism are comparable with the two samādhies of Patañjali.
Dr. Jain also emphasizes the fact that Jainism does not reject the altimistic attitude in its sādhana. The five-fold discipline of non-violence, birth, non-stealing, sexual purity and non-possession (aparigraha) is not for personal edification alone but it also aims at social good. Jainism is not confined to individual good but... iturges the universal good.
Dr. Jain further makes it clear that Jainism is not asystem that rejects the bodily needs. The main issue", he says, “is not the fulfilment or rejection of bodily needs but is the establishment of peace in the life of individual as well as of society. Hence the fulfilment of bodily needs is welcomed to the extant to which it furthers this particular cause, but when it does not, it ought to be rejected. Thus the essential teaching of Jainism is the enshewment of attachment and not the negation of life".
Is the Jaina Sadhanā relevant to the present times ? Dr. Jain gives an affirmative answer. It is really unfortunate that the modern man identifies himself with his material achievements and has forgotten his real nature. Jainism invites man to return to his Swabhāvawhich is really speaking samatā, and this can be achieved only by dissociating oneself from the "not-self".
Greed and violence are the two great malaise of the present day. Jainism with its emphasis on non-attachment and ahiṁsātries to inculcate a concern for the fellow-beings and tolerance towards other faiths. And finally, it should be noted that the Jaina code of conduct is so comprehensive that it works also for the preservation of ecological equilibrium. It finds itself one with all forms of life, whether human, animal or vegitative.
An Introduction to Jaina Sadhanägives a good insight into the practical aspect of the philosophy of Jainism. It will attract not only a scholar but also a lay man.
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